Ephesians Chapter 4

Ephesians 4:1-3

In the first three chapters of Ephesians, Paul lays down a powerful foundation of Christian theology. It does this not to show he is smart, or to demonstrate his claim to apostleship, but to prepare his audience for the second half of this letter. The second half of the letter deals with the practice of the Christian life, in terms of its relationship to fellow believers, to family, and to ministry. But Paul, not wishing that the Ephesians water down the faith into a series of do's and don't's -- legalism -- laid the theological foundation in the first three chapters to give understanding to what has been done for us by Christ, who we are in Christ, the grace by which we have been redeemed, and the great intimacy of the relationship we now share with the Father in Jesus Christ.

1 I am a prisoner who belongs to the Lord. I beg you, live the way people should live who have been called by God. 2 Do not be proud at all. Be very humble. Love one another and be patient with each other. 3 The Spirit has made you all one. Try to stay like that. May you be at peace with one another.

Bible in Worldwide English BWE (prepared by a Canadian missionary for work in Liberia)

1 παρακαλω ουν υμας εγω ο δεσμιος εν κυριω αξιως περιπατησαι της κλησεως ης εκληθητε 2 μετα πασης ταπεινοφροσυνης και πραυτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη 3 σπουδαζοντες τηρειν την ενοτητα του πνευματος εν τω συνδεσμω της ειρηνης WHNU

"I am a prisoner who belongs to the Lord. I beg you, live the way people should live who have been called by God. BWE" παρακαλω ουν υμας εγω ο δεσμιος εν κυριω αξιως περιπατησαι της κλησεως ης εκληθητε WHNU "Therfore, I summon/exhort you, a prisoner in the Lord, to walk worthy of the calling to which you have been called MP" Paul does not make this statement as a legal doctrine, but rather as encouraging them to avail themselves to the realities of the first three chapters ("Therefore..."). It is easy to rest on grace -- that is a part of our sin nature -- but the power of the Spirit which indwells us and diligence to heed to Its leading enables us to "...walk worthy of the calling...", and grace is every present "...to which you have BEEN called..." (caps are mine, to emphasize the passive voice used).

"Do not be proud at all. Be very humble. Love one another and be patient with each other. BWE" μετα πασης ταπεινοφροσυνης και πραυτητος μετα μακροθυμιας ανεχομενοι αλληλων εν αγαπη "with all lowliness of mind and gentleness with patience bearing/enduring one another in love MP" Paul exhorts the Ephesian believers to be humble, a compound word in the Greek: ταπεινο + φροσυνη (+ mine, for notation): low. put down + mind, thinking; a reminder that the grace received is unmerited and not a reason for boasting in oneself. He also encourages them to "bear up/endure/forbear" one another ανεχομενοι αλληλων, using the middle participle form of ανεχω, which means "to stand firm". A more expanded translation might be "standing firm for yourselves for the sake of one another". In other words, bearing one another is a blessing for the believer, as the believer blesses another, as evidenced by the realm of operation εν αγαπη "in love". Love is the operative realm of the believer, the one who has been called to salvation in Christ.

"The Spirit has made you all one. Try to stay like that. May you be at peace with one another. BWE" σπουδαζοντες τηρειν την ενοτητα του πνευματος εν τω συνδεσμω της ειρηνης "striving to keep the unity of the Spirit in the bonds of peace MP" Here, Paul acknowledges the role of the flesh. In what should be the natural outcome of the work of the Holy Spirit, Paul further exhorts the Ephesians to continue "striving/laboring/making effort/making earnest exertion to keep/protect/guard/watch over the unity/oneness of the Spirit..." Paul understood that the flesh would war against the Spirit (see Romans 7 for his homily concerning that subject), and that empowered by the Spirit, and applying the resources of the mind to check our fleshly impulses, we should be one. Continuing, he writes that the product of such effort should be peace, and that peace should bind us together. In the construction of the phrase εν τω συνδεσμω της ειρηνης, we find the noun συνδεσμω (dative form), which is a compound of συν (with, together) δεσμω (bond, joined, band) to bring the notion that we are not individually in the bonds of peace, but that we are bonded together in peace.

In the first three verses of Chapter 4, Paul lays before us the practical outworkings of God's working our salvation, with an emphasis on the presence and empowerment by the Holy Spirit -- more grace, grace upon grace.

Our Redeemer, Ephesians 3:20-21

With all the theological riches Paul has expounded upon in the previous verses in this chapter, this last section, beginning with the verses 14-19 of chapter 3, Paul communicates are intimacy with our Redeemer, and concludes his thoughts with a reminder and a description of the majesty of God made manifest in our Redeemer.

Ephesians 3:20-21

20 Now to him who is able to do above extraordinary-above all things that we ask or think-according to the power that works in us, 21 to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly. A Conservative Version, ACV

20 τω δε δυναμενω υπερ παντα ποιησαι υπερεκπερισσου ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν 21 αυτω η δοξα εν τη εκκλησια και εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην WHNU

Verse 20: As is often found in Paul's writings, a moment of praise and worship arises based on what is about to be shared, or in this case, what has been shared. This reminds all of us that the study of the word of God, the study of theology as well, are not meant to simply scratch an intellectual itch, but rather to draw us to a clearer view and understanding of the One Who has saved us and redeemed us, by His grace. "Now to him who is able... ACV" (τω δε δυναμενω) this is the indirect object and complete noun for that indirect object of this verse/phrase. Paul is pointing us back to verse 14, where he "...kneel before the Father..." An expanded view of this substantive use of the participle would be "And to Him Who is able, has the power and might...MP", and in this way captures the fullest presence of the participle δυναμενω.

A very interesting construction follows "...to do above extraordinary-above all things...ACV" υπερ παντα ποιησαι υπερεκπερισσου The construction in the Greek places primacy on "above all things" υπερ παντα, followed by the infinitive "to do" ποιησαι which is its verb, which is further modified by a double-compounded adverb υπερεκπερισσου, translated by the ACV as "above extraordinary". The breakdown of the Greek is as follows: υπερ -- over, above, "hyper"; εκ -- out of; περισσου -- abundantly, more than necessary. An expanded English might be; however clumsy, "over and above out of being abundant" == "incomprehensibly more" is the idea. He is the One Who is able to do all things to a degree that is incomprehensible to our minds.

To do, but what? The ACV states "...things that we ask or think-according to the power that works in us,..." ων αιτουμεθα η νοουμεν κατα την δυναμιν την ενεργουμενην εν ημιν "...being [whatever] we ask or think, according to the power, the one that is inwardly working in us...MP" I put brackets around "whatever" because it is implied. The participle ων is from the verb "to be", and is translated "being". In the usage here, it is used in its broadest sense: of what we might ask or think, if it has "being" -- existence (and therefore no limitations), He is able to do it as described in the first portion of verse 20.

Verse 21: As stated earlier, verse 2o opens with an indirect object "...to him...", "To him", what? "...to him is the glory in the church in Christ Jesus for all generations of the age of the ages. Truly." ACV αυτω η δοξα εν τη εκκλησια και εν χριστω ιησου εις πασας τας γενεας του αιωνος των αιωνων αμην "...to him [is] the glory in the ones called out and Christ Jesus in all generations eternity, truly" I have put "is" in brackets because it is implied, the actual verb is not present. I translate τη εκκλησια as "in the ones called out", which is very literal of the Greek, where it is normally translated "in the church". I do this as a reminder that "the church" is not a building, nor even an organization, it is the ones called out unto salvation in Jesus Christ. People today, though intellectually they accept what I have translated, act as though the organization is pre-emminent, or even the building, with all what is spent on such things. The concept of church with its organization and trappings is a product of 4th century thinking, not 1st century thinking, with the 4th century elements being products of the post-Constantine corruption, in my opinion. Regardless of your views on that matter, the focus here in the New Testament is always the assembly, family, gathering of individual believers into the presence of Christ, without barrier or other mediation. Further, the expression τη εκκλησια as "in the ones called out" highlights the grace of God in our salvation, that He is the Provider of that salvation.

This glory to which we ascribe God the Father is everlasting to everlasting, for all generations -- could Paul have imagined how many generations would pass before Christ
s return? No, but it did not matter -- all generations of the age of the ages ACV "all generations of eternity" MP It would always be the same yesterday, today, and forever more -- ALL GLORY is HIS! amen.

The Intimacy of Our Salvation, Ephesians 3: 14-19

Paul continues to describe his ministry, and at the same time avails to the believers in Ephesus the deeply personal nature of our salvation. He gives them, and us, something to which we might aspire to seize, something available to us by the same grace that saved us -- intimacy with God.

Ephesians 3:14-19

14 This is the reason I kneel in the presence of the Father 15 from whom all the family in heaven and on earth receives its name. 16 I'm asking God to give you a gift from the wealth of his glory. I pray that he would give you inner strength and power through his Spirit. 17 Then Christ will live in you through faith. I also pray that love may be the ground into which you sink your roots and on which you have your foundation. 18 This way, with all of God's people you will be able to understand how wide, long, high, and deep his love is. 19 You will know Christ's love, which goes far beyond any knowledge. I am praying this so that you may be completely filled with God. God's Word to the Nations Translation (GWNT)

14 τουτου χαριν καμπτω τα γονατα μου προς τον πατερα 15 εξ ου πασα πατρια εν ουρανοις και επι γης ονομαζεται 16 ινα δω υμιν κατα το πλουτος της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον 17 κατοικησαι τον χριστον δια της πιστεως εν ταις καρδιαις υμων 18 εν αγαπη ερριζωμενοι και τεθεμελιωμενοι ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και υψος και βαθος 19 γνωναι τε την υπερβαλλουσαν της γνωσεως αγαπην του χριστου ινα πληρωθητε εις παν το πληρωμα του θεου Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament (WHNU)

Paul opens this paragraph with "For this reason...", pointing us back to the concluding phrase of the previous paragraph, verse 13, "So then, I ask you not to become discouraged by the troubles I suffer for you. In fact, my troubles bring you glory." Paul equates his ministry to an act of worship in what follows: "14 This is the reason I kneel in the presence of the Father 15 from whom all the family in heaven and on earth receives its name. GWNT" The act of kneeling before someone is both an act of submission and worship, and Paul embodies both meanings in his statement, bringing what is to follow into proper context. Paul acknowledges the absolute sovereignty of God the Father when he declares Him as the One "out of Whom every family in heaven and upon the earth has been named. MP" In other words, there was never a time, nor shall be, that God the Father is not in control of all things.

Verse 16 "I'm asking God to give you a gift from the wealth of his glory. I pray that he would give you inner strength and power through his Spirit. GWNT" , and in the WHNU, ινα δω υμιν κατα το πλουτος της δοξης αυτου δυναμει κραταιωθηναι δια του πνευματος αυτου εις τον εσω ανθρωπον "in order that I might give to you, according to the riches of His glory, ability to be made strong through His Spirit into the inner man MP" Paul subjects what he is able to do by recognizing the transcending power of God in the phrase "according to the riches of His glory MP", and that he himself therefore, has no power to give anything. In fact, he states he desires to create opportunity for their spiritual growth in the phrase δω υμιν...δυναμει κραταιωθηναι (note the ellipsis MP). The word δυναμει is the dative/locative of δυναμις, normally translated as "power" (we get the word "dynamite" from this word), but as it is used in the dative, it speaks not so much as to might and power, but ability and capacity (the verb form δυνατεω is intransitive and means "to be able, to have power", so both meanings exist in the verb). As the dative is the "at rest" noun form, I interpret it to mean "ability or capacity". The aorist passive infinitive which follows, IMHO, gives credence to such an interpretation: κραταιωθηναι (to be made strong). The believer does not become strong through his or her own capacity, but by availing themselves to the work of the Spirit, as Paul completes his thought "...through His Spirit GWNT" In the original tongue δια του πνευματος αυτου εις τον εσω ανθρωπον, we see the agent or vehicle is the Spirit, δια being a preposition meaning, in this case, "through", the idea of enabling a change from one state to another, which then is followed quite dynamically by the prepositional phrase beginning with εις, which means "in, into" and is followed by the accusative, giving the idea of motion. Thusly, it is "through the Spirit" (the enabler of change) that we become strong "into the inner man". A very active process worked upon us (remember the passive infinitive κραταιωθηναι, "to be made strong") by the Holy Spirit in our innermost being -- not something we muster ourselves, but that to which we avail ourselves.

In verse 17, "Then Christ will live in you through faith. I also pray that love may be the ground into which you sink your roots and on which you have your foundation. GWNT" κατοικησαι τον χριστον δια της πιστεως εν ταις καρδιαις υμων εν αγαπη ερριζωμενοι και τεθεμελιωμενοι "to the act of Christ dwelling (settling), through faith, in your hearts, in love having been rooted and established". The elements of Greek paint a more vivid picture than the English allows, IMHO. The infinitive κατοικησαι is a combination of the preposition κατα and the verb οικεω. Remember how I stated that the Koine Greek saw the rise of prepositions and their combination with verbs in construction? Here is a classic case. The verb οικεω means "to live or dwell", and the preposition κατα means "against or down". Combined, we get the sense of permanence in the act of dwelling, "to settle down" would be our closest meaning. It conveys an idea of permanently dwelling in a place, in this case, Christ permanently dwelling in our hearts. In evangelism, I hear from some "critics" who say "you should not ask people to invite Christ into their hearts, it is not Scriptural" (most people, I find, who criticize direct/person-to-person evangelism have never led anyone to the Lord anyway, so they receive their due attention). Yet in this verse, and certainly when coupled with what Jesus Himself articulates in Revelation 3:20, shows that the notion of Christ being in our hearts is entirely Scriptural. Further, the phrase "in your hearts", us the Greek word εν for "in", which is always followed by the dative (at rest) voice of the noun. Nice how all that fits together, huh?

Paul continues in verse 17 with "that love may be the ground into which you sink your roots and on which you have your foundation GWNT", εν αγαπη ερριζωμενοι και τεθεμελιωμενοι "in love having been rooted and established MP" Here again is the preposition "in with the dative" εν αγαπη, "in love", meaning that love (αγαπη) is primary to what follows (being first in the phrase) and the realm under which it occurs. The perfect passive (God's work upon us, not our works) is used "having been rooted and established". By God's love, and in the realm of that love, and by His actions, we are rooted and established for all the ages.

Paul completes this paragraph with "18 This way, with all of God's people you will be able to understand how wide, long, high, and deep his love is. 19 You will know Christ's love, which goes far beyond any knowledge. I am praying this so that you may be completely filled with God. GWNT" , ινα εξισχυσητε καταλαβεσθαι συν πασιν τοις αγιοις τι το πλατος και μηκος και υψος και βαθος 19 γνωναι τε την υπερβαλλουσαν της γνωσεως αγαπην του χριστου ινα πληρωθητε εις παν το πληρωμα του θεου "in order that you might be strong to grasp with all the saints what is the width and length and height and depth, to know truly the surpassing knowledge love of Christ in order that you might be filled in all the fullness of God. MP" If there is anything to which one who claims the name of Christ should aspire in personal spiritual growth, it is written in verses 18 and 19 of Ephesians chapter three. The tenor of these verses is that of intimacy -- a thorough knowledge and understanding of God, not in an academic sense, but a deeply personal sense, to know what cannot be comprehended, Christ's love (την υπερβαλλουσαν της γνωσεως αγαπην του χριστου the "surpassing over knowledge love" of Christ), and for Him to fill us (not we filling ourselves) with His own fullness. It is to this end Paul ministered, and it is to this end we, as sinners saved by grace, should avail ourselves to Him, so that we might aspire the same.

Paul's calling and purpose

In this section of chapter 3, Paul articulates additional details of his calling, its purpose, and the shared bond it brings.

7 Of this Good News I became a minister, in virtue of the charge with which God entrusted me in the exercise of his power-- 8 Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ, 9 And to make clear what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things; 10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master. 12 And in union with him, and through our trust in him, we find courage to approach God with confidence. 13 Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honor. Twentieth Century New Testament

7 ου εγενηθην διακονος κατα την δωρεαν της χαριτος του θεου της δοθεισης μοι κατα την ενεργειαν της δυναμεως αυτου 8 εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου 9 και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι 10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων 12 εν ω εχομεν την παρρησιαν και προσαγωγην εν πεποιθησει δια της πιστεως αυτου 13 διο αιτουμαι μη εγκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament

Humility of his calling (verse 7)

"Of this Good News I became a minister..." so begins the TCNT in verse 7. Looking at the original language, it is more humble stated: ου εγενηθην διακονος "of which (the Gospel referenced at the end of verse 6) I (implied by verb conjugation) became a servant (διακονος, the word from which we derive 'deacon'). The word for "became" is a deponent verb, a verb having no active form yet carries some sense of the active (i.e., the subject is acting, not being acted upon and not reflexive). The Greek word for "become" is γινομαι, which means "I become, begin to be, receive 'being', come into existence". Paul's use of such a word would indicate is confession of transformation; no longer a man of the flesh, a man of the Law, a man of his own making; rather, he is something different now, a new creation, a servant, nothing of which is by his own hand...

"in virtue of the charge with which God entrusted me in the exercise of his power" completes verse 7 in the TCNT, which I find a bit complicated, as if we examine the rendering of the Greek κατα την δωρεαν της χαριτος του θεου της δοθεισης μοι κατα την ενεργειαν της δυναμεως αυτου "according to the gift of the grace of God given to me, according to the inward working of His power". In my rendering from the Greek, the emphasis upon God's grace, both in Paul's calling and the execution of the calling, are paramount. The word from which I translated "inward working" is ενεργεια, from which we derive the word "energy", the presence of which is attributed to God's power. I think it is important, as a side note to believers, to not confuse natural talents with God's giftedness. A person who is a great orator by training before his redemption will continue to have those skills, but it is not a spiritual gift. A person who sings beautifully before redemption will sing beautifully after redemption, perhaps with a different purpose, but it is not a spiritual gift. Both of these examples are of training and genetics, but are not spiritual gifts. A spiritual gift is only given after redemption, and while the Lord can certainly use our natural abilities, the spiritual gift He gives is the one intended for His glory and the greatest blessing of the Body.

When it comes to his calling, Paul readily confesses the working of God and Christ in all that he is and that he does. There is a great humility which Paul readily pours forth, as one who understands, as much as humanly possible, the grace of God upon his life.

The activities of his calling (verses 8-11)

In spite of the many things we see Paul as being for the early church, or even for us today, his own understanding of his purpose was very clear and simple.

8 Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ, 9 And to make clear what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things; 10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.

8 εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου 9 και φωτισαι τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι 10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων

"Yes, to me, who am less than the least of all Christ's People, was this charge entrusted!--to tell the Gentiles the Good News of the boundless wealth to be found in the Christ", verse 8 from the TCNT, Paul pours forth his own sense of humility in his calling. εμοι τω ελαχιστοτερω παντων αγιων εδοθη η χαρις αυτη τοις εθνεσιν ευαγγελισασθαι το ανεξιχνιαστον πλουτος του χριστου "to me, the least of the least of all saints, the grace itself had been given to proclaim good news to the nations (other than the Hebrews), the untraceable riches of Christ".

There is an interesting word construction as Paul describes himself, and the word construction is the 'comparative superlative'. The word ελαχιστος means 'least' and is the superlative of μικρος, which means 'little'. Paul adds the comparative ending to ελαχιστος to get the word ελαχιστοτερω (dative), and hence, "lessor of the least".

Paul states his primary purpose, the proclamation of the "boundless riches", or more literally, the "untraceable riches" of Christ to the nations of the world. The word ανεξιχνιαστον from which we get 'untraceable', is derived from the preposition αν, which in composition, negates what is to follow, and the word εξιχνιαστος, which means "to trace, to track, to follow".

Verse 9 begins, "And to make clear...", from the Greek φωτισαι "to enlighten", which also turns out to be a "hanging infinitive", that is, it has no direct object in the usual sense. This has prompted some scribes to put in a word to complete the infinitive phrase, usually "all", so that the phrase becomes "to enlighten all". This scribal correction has some support, though it is weak. Rather than the traditional accusative noun one would expect to follow an infinitive in Greek, I suggest that the oldest manuscripts omitting "all" are correct: the phrase that follows is the object of the infinitive:

"what is God's way of working out that hidden purpose which from the first has been concealed in the mind of the Creator of all things"

τις η οικονομια του μυστηριου του αποκεκρυμμενου απο των αιωνων εν τω θεω τω τα παντα κτισαντι (what is the administration of the mystery which had been in secret from all of the ages in God Who created all things)

Some render in English "what is the fellowship of the mystery", which is an incorrect aberration of the Greek. The TCNT does a very good job in explaining the use of οικονομια (administration, management, oversight; literally "house law") which is nowhere close to the Greek word for fellowship, κοινωνια, the root meaning of which is "common". This second element of Paul's calling, to bring light to the workings of God, or, "explain the mysteries of God" as they relate to the Gospel, is perfectly congruent to the Great Commission: preach the Gospel and then teach them all things.

10 So that now to the Archangels and to all the Powers on high should be made known, through the Church, the all-embracing wisdom of God, 11 In accordance with that purpose which runs through all the ages and which he has now accomplished in Jesus, the Christ, our Master.

10 ινα γνωρισθη νυν ταις αρχαις και ταις εξουσιαις εν τοις επουρανιοις δια της εκκλησιας η πολυποικιλος σοφια του θεου 11 κατα προθεσιν των αιωνων ην εποιησεν εν τω χριστω ιησου τω κυριω ημων

I have thought long and hard about verse 10, trying to understand Paul's direction. But now, I think I understand. We, as the redeemed of Christ, simultaneously live in two worlds. Okay, I know this sounds a little strange, but bear with me. There are, in fact, two realities in which we live: one is of the earthly realm where we live, see, touch, smell, act; the other is the heavenly realm, which is unseen to us at this time, the realm into which John looked and would compose the book The Revelation. Whether we know it or not, whether we realize it or not, we are functioning in both realms at the same time. Paul, in declaring his purposes of ministry -- which were given to him by God and empowered by God -- demonstrates to us the connection between the seen reality and the unseen reality. As we declare the Gospel of Jesus Christ, and declare the wonders of his mysteries, we are not doing it only to be humans in our midst, the souls we are trying to reconcile to God, but we are also doing it to the rulers and authorities in the heavenly realms: the angels and all of those in the unseen reality. Even as Paul wrote in Ephesians chapter 2, that God would "show us off to all creation", so also are we declaring to that same creation the glories of God Himself through the proclamation of the Gospel and the teaching of its mysteries. In effect, we stand alongside our Father God and Jesus Christ our Lord in the unseen reality proclaiming Their glories. Mystical? Yes, but exciting as well, as our reign with Him has already begun for us even now. Verse 11 emphasizes this fact, "according to the eternal purpose which He made in Christ Jesus our Lord". Paul gives us the bigger picture of both his ministry and our ministry as we labor together to proclaim the Gospel of Jesus Christ and the wonders and riches of its mysteries.

The shared bond in his ministry (verses 12-13)

12 And in union with him, and through our trust in him, we find courage to approach God with confidence. 13 Therefore I beg you not to be disheartened at the sufferings that I am undergoing for your sakes; for they redound to your honor.

12 εν ω εχομεν την παρρησιαν και προσαγωγην εν πεποιθησει δια της πιστεως αυτου 13 διο αιτουμαι μη εγκακειν εν ταις θλιψεσιν μου υπερ υμων ητις εστιν δοξα υμων

Paul once again draws himself close to the Ephesians, that he is not above them, not great zero more significant than they, but as one who is redeemed by grace, the same grace by which they were also redeemed.

"in whom we have the boldness and freedom and confidence through His faith", a more literal translation of verse 12 from the Greek. As you can see, my interpretation of the Greek differs from that of the TCNT. My translation "through His faith" is absolutely literal, whereas the TCNT changes the meaning of the phrase to "through our trust in Him". For the TCNT to be correct, the voice and wording of the Greek would have to be altered. It was Jesus Christ Who was faithful to His eternal purpose, and through His faithfulness, the Possession, the Elect, the Called Out Ones, the Body are redeemed. It is because of His faith in the Father, and the Spirit's work in the Elect, that we, by faith (which is a gift to us), are redeemed. We all pass into a state of redemption through the faith of Jesus Christ. Therefore, there can be no hierarchy among us, for all that we are and all that we have for him are the works of the grace of God through Jesus Christ.

As a result, Paul articulates verse 13: "therefore I ask to not lose courage in my tribulations on behalf of you, for it is your glory". Paul considered all that happened to him to be a part of God's great plan and purpose for him in the Gospel, and therefore the Ephesians should not be discouraged, should not grow weary, should not lose courage, for the eternal battle is already won. Maybe for you and for me.

Grace and peace,

Mark

Ephesians 3, Paul's Calling and Prayer

Ephesians chapter 3

Ephesians chapter 3 can be broken into two major segments: Paul's brief dissertation on his ministry to the Gentiles, and his prayer on behalf of the Ephesians themselves. Today in Ephesians chapter 3, we will be looking at the first six verses of the chapter. In these verses, Paul gives the framework of his calling. As we will see next week, he articulates the specifics of his calling in verses seven through 13.

Ephesians 3
1 For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles-- 2 For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit, 3 And also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you. 4 And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ. 5 In former generations it was not made known to mankind, as fully as it has now been revealed by the Spirit to the Apostles and Prophets among Christ's People-- 6 That, by union with Christ Jesus and through the Good News, the Gentiles are co-heirs with us and members of one Body, and that they share with us in God's Promise. Twentieth Century New Testament (TCNT)

1 τουτου χαριν εγω παυλος ο δεσμιος του χριστου ιησου υπερ υμων των εθνων 2 ει γε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας 3 [οτι] κατα αποκαλυψιν εγνωρισθη μοι το μυστηριον καθως προεγραψα εν ολιγω 4 προς ο δυνασθε αναγινωσκοντες νοησαι την συνεσιν μου εν τω μυστηριω του χριστου 5 ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι 6 ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας εν χριστω ιησου δια του ευαγγελιου Westcott-Hort Nestle-Aland United Bible Societies Greek New Testament

Verse 1:
For this reason I, Paul, the prisoner of Jesus, the Christ, for the sake of you Gentiles
τουτου χαριν εγω παυλος ο δεσμιος του χριστου ιησου υπερ υμων των εθνων

"Of this grace, I, Paul the prisoner of Christ Jesus on behalf of you the Gentiles", and so Paul begins his writing of Ephesians Chapter 3. The statement "of this grace", refers the reader back to the latter part of chapter 2, where Paul describes the fullness of the grace of God in the redemption of the Gentiles. Further, he refers to himself as "the prisoner of Christ Jesus". We must remember that Paul was imprisoned in Rome at the time of the writing of Galatians, Ephesians, Philippians, and Colossians. But he did not regard himself as a prisoner of the Roman Empire, though legally that was his status. Rather, he thought of himself bound to Jesus Christ and Him alone, no matter where that took him. Completing verse one, he writes that he was a prisoner "for the sake of you Gentiles". This is a common translation, but a more literal translation would be "on behalf of you of the tribes/nations". In this way, Paul is referring to the Ephesians as being representative of all the peoples of the earth who need to hear the gospel of Jesus Christ, removing the derogatory Jewish name for non-Jews.

Verse 2
For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit
ει γε ηκουσατε την οικονομιαν της χαριτος του θεου της δοθεισης μοι εις υμας

Paul begins to articulate the framework of his calling with "For you have heard, I suppose, of the responsible charge with which God entrusted me for your benefit..."; more literally, " if it is a fact you heard of the administration of the grace of God given to me into you." Paul is explaining to them that as a prisoner of Jesus Christ, this is an act of grace brought forth by God. He regarded his condition as being a part of God's plan, as an act of grace, and that it had been given to him, as though it were a gift, for the Ephesians. The phrase της χαριτος του θεου της δοθεισης μοι εις υμας "of the grace of God given to me in you" is rather dynamic. Paul recognizes that what God has blessed him and charged him to do was a gift from God himself. But it was not a gift for Paul to keep and to relish and to enjoy unto himself. That which was given was intended to be shared, and the proposition that is used for "in", is the Greek word εις, which creates a dynamic sense of movement toward the recipients, in this case, the Ephesians.

Verses 3-4
3 And also that it was by direct revelation that the hidden purpose of God was made known to me, as I have already briefly told you. 4 And, by reading what I have written, you will be able to judge how far I understand this hidden purpose of God in Christ.

3 κατα αποκαλυψιν εγνωρισθη μοι το μυστηριον καθως προεγραψα εν ολιγω 4 προς ο δυνασθε αναγινωσκοντες νοησαι την συνεσιν μου εν τω μυστηριω του χριστου


"According to the revelation which has been made known to me the mystery just as I wrote before in a small amount with which you are able to read to understand/perceive the insight and knowledge I have in the mystery of Christ" there are several things of importance here as Paul lays out the framework of his calling. "According to the revelation that have been given to me", Paul did not receive his understanding of Jesus Christ from the teachings of other men. Rather, as we look at the first chapter of Galatians, we find that Paul received the gospel directly from Jesus Christ Himself, sometime after his conversion. Paul does not speak on the authority of any of the other apostles or disciples, but rather only authority of Jesus Christ. There is apparently another letter, which we do not have today, which Paul wrote to the Ephesians prior to this one. He continues in verse four, "with which you are able to perceive, to understand the insight and knowledge I have in the ministry of Christ". It would be interesting to have that previous letter to the Ephesians. It would almost seem as though Paul were boasting at this point, but he is being emphatic, not exerting his authority for his own sake, but reminding them of his authority for their own sake.

Verse 5
5 In former generations it was not made known to mankind, as fully as it has now been revealed by the Spirit to the Apostles and Prophets among Christ's People
5 ο ετεραις γενεαις ουκ εγνωρισθη τοις υιοις των ανθρωπων ως νυν απεκαλυφθη τοις αγιοις αποστολοις αυτου και προφηταις εν πνευματι

In verse five Paul writes, "which other generations that had not been made known to the sons of men has now it has been revealed to his holy apostles and prophets in Spirit". Paul quickly moves from the authority of his calling to the uniqueness of what the Ephesians have experienced. But there is a history to that which has been made known to them, and previous generations did not get to enjoy it, but in this generation it has been revealed, and revealed through the apostles of Christ, and the prophets, in Spirit. Not something conceived in the mind of man, but beyond humanity into the realm of the Spirit. Paul draws this distinction to help them understand the link between his calling and the message that is preached by the other apostles and prophets, and that they are all bound in one Spirit.

Verse 6
That, by union with Christ Jesus and through the Good News, the Gentiles are co-heirs with us and members of one Body, and that they share with us in God's Promise.
ειναι τα εθνη συγκληρονομα και συσσωμα και συμμετοχα της επαγγελιας εν χριστω ιησου δια του ευαγγελιου

And here we arrive at the clincher for this whole framework that follows: "to be (that) the tribes/nations are fellow heirs, part of the same body, and fellow participants of the promises of Christ Jesus through the Gospel".

The Jews wanted an earthly king to establish them as the premier people upon the earth, that they might demonstrate that they were right all along about the one true God. But that which was to come, that which was promised in Genesis 3:16, was for everyone. Paul spent the latter half of chapter 2 explaining how Jesus Christ bought those who were far-off together with those who are near, and Paul reiterates this underlying aspect of his ministry and the gospel that the nations the tribes would be fellow heirs, of one body, participants together in the promises of Christ Jesus. The preposition συν (with, signifying togetherness) is used in composition with these nouns to intensify the unity and bond of all believers one to another: συγκληρονομα (heirs together with), συσσωμα (together as one body), συμμετοχα (participants together with). But all of this is not outside of one important element: the Gospel. Some may say that there are many roads to God, but they all lead to destruction. Paul says the only way to partake of the promises of Christ Jesus is through the Gospel itself.

Let us remember the authority for which the Gospel is brought to us, the Word of God. Let us remember that it's authorship was not of men, but of the Spirit. Let us remember that regardless of the station of a man's life, whether high or low, whether far or near, whether clean or dirty, whether one race or another race, all the nations of the earth will participate in the promises of Jesus Christ through the proclamation of His Gospel, and it is unto this purpose we are all called.

Blood, and The Man of Peace, part III

In the third part of this study, we see the consummation of Jesus as the Man of Peace.

God's Construct through the Man of Peace
Paul writes of Christ's work as the Man of Peace, and encourages the Ephesians believers with a more thorough description of the impact of this work.

 17 and having come, he did proclaim good news--peace to you--the far-off and the nigh, 18 because through him we have the access--we both--in one Spirit unto the Father. 19 Then, therefore, ye are no more strangers and foreigners, but fellow-citizens of the saints, and of the household of God, 20 being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner- stone , 21 in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, 22 in whom also ye are builded together, for a habitation of God in the Spirit. (Young's Literal Translation)

17 και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και ειρηνην τοις εγγυς 18 οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα 19 αρα ουν ουκετι εστε ξενοι και παροικοι αλλα εστε συμπολιται των αγιων και οικειοι του θεου 20 εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου χριστου ιησου 21 εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω 22 εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι

Paul returns the Ephesians to the notion found in verse 12, that they are "far off from God". Paul writes, και ελθων ευηγγελισατο ειρηνην υμιν τοις μακραν και ειρηνην τοις εγγυς, "and having come, he (Jesus) preached the good news of peace to you who are far off and peace to those who are near". And by "far-off" we mean, those who were previously ignorant of the counsel of God, and "those who are near" referring to the Jewish nation who were familiar with the covenants of God. When Jesus came, He came to the house of Israel first, but also blessed the Gentiles. And this can be found in numerous passages in the Gospels. In verse 18, Paul writes that οτι δι αυτου εχομεν την προσαγωγην οι αμφοτεροι εν ενι πνευματι προς τον πατερα, "it is through Him we have the delivery, both in one spirit unto the Father. "The both" referring to the ones who are far off and the ones who were near, the Gentiles and Jews, "in one spirit", emphasizing the unity, the absolute unity, that exists among all those who are called into redemption by Christ. Jesus Christ has made the two absolutely one, and in this fashion; that is to say, they are indistinguishable, He has placed us all before the Father.  The preposition used to describe our "placement" is προς, meaning "with, perfectly aligned with, face-to-face with", emphasizing His and our unity with the Father.  Further, this preposition is strengthened by the presence of την προσαγωγην, which is the noun form of the verb προσαγω, meaning "I lead toward/bring/approach".  What Jesus did for us in delivering us to the Father was aligned with the Father's purpose in Him.   αρα ουν ουκετι εστε ξενοι και παροικοι αλλα εστε συμπολιται των αγιων και οικειοι του θεου, "therefore no longer are you aliens and outsiders, but you are citizens together of the saints and members of the household of God".  The work of Christ is complete in this unity, from reconciling Jew to Greek, to reconciling both to the Father.

Paul further reinforces the notion of this unity through the metaphor of Jesus Christ as the cornerstone of the holy sanctuary of God, which is the Saints themselves:

20 εποικοδομηθεντες επι τω θεμελιω των αποστολων και προφητων οντος ακρογωνιαιου αυτου χριστου ιησου 21 εν ω πασα οικοδομη συναρμολογουμενη αυξει εις ναον αγιον εν κυριω 22 εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι

20 being built upon the foundation of the apostles and prophets, Jesus Christ himself being chief corner- stone , 21 in whom all the building fitly framed together doth increase to an holy sanctuary in the Lord, 22 in whom also ye are builded together, for a habitation of God in the Spirit.


Verses 20-21 clearly establish the metaphor, but also serves as a reminder:  the holy sanctuary of God has nothing, NOTHING to do with brick and mortar -- such objects have NEVER honored Him!  When I think of all the resources of Christendom which have been WASTED to create such idols I cringe, and you should, too.  OK, off the soapbox, back to the WORD, our only true guide.  Paul preserves the continuity of the oracles of God in the statement επι τω θεμελιω των αποστολων και προφητων "...upon the foundation of the apostles and prophets..."  The apostles ordained by Christ have this status, none since.  I repeat, none since.  Continuing to verse 22, εν ω και υμεις συνοικοδομεισθε εις κατοικητηριον του θεου εν πνευματι "...in whom you also have been built together into a dwelling place of God in spirit."  The dwelling place of God is not a building, not even the Holy of Holies, rather, God's dwelling place is the Body, the Possession, the Chosen, the Bride of Christ, and it is a spiritual realm of dwelling, not ever something made by mortal flesh or mind.

The far off and the near -- together.  The Jew and Gentle -- together.  What separated them -- destroyed.  Who destroyed their separation, their enmity? -- Jesus, Who also delivered the same unto the Father, Whom also dwells with them, in Spirit.  There are only two who acted throughout this passage -- God and Jesus Christ, and we are redeemed by grace through their works in our lives.

Blood, and The Man of Peace, part II

In the second part of this three part study, we look at the Man of Peace, and the peace He wrought.

The Man of Peace
It is interesting that while the blood of Jesus is mentioned in the preceding verse, Jesus is not presented as "the Lamb of God", but rather, as we shall see, "a new man, making peace".  The Ephesians were Greek by culture, and would not have been so moved by the sacrifice of a lamb, but a man, a man whose very blood brought peace, that had a basis for connection in their mindsets.

Ephesians 2:14-16
14 for he is our peace, who did make both one, and the middle wall of the enclosure did break down, 15 the enmity in his flesh, the law of the commands in ordinances having done away, that the two he might create in himself into one new man, making peace, 16 and might reconcile both in one body to God through the cross, having slain the enmity in it  (Young's Literal Translation)

14 αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν και το μεσοτοιχον του φραγμου λυσας 15 την εχθραν εν τη σαρκι αυτου τον νομον των εντολων εν δογμασιν καταργησας ινα τους δυο κτιση εν αυτω εις ενα καινον ανθρωπον ποιων ειρηνην 16 και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω

Remember I said very early in this study that we must be careful with verse numbers and punctuation?  This is one of those cases.  I think the break between verses 14 and 15 should have come after "in his flesh" and before "the law of the commands".  Why do I think that?  I will get to that in a minute or two.

14 αυτος γαρ εστιν η ειρηνη ημων ο ποιησας τα αμφοτερα εν
Third person pronoun αυτος used in the substantive reference back to Jesus from verse 13.  "He is our peace".  Plain and simple, much like the bumper sticker "No Jesus, No Peace; Know Jesus, Know Peace".  But is that a peace that makes us feel all quiet and content inside?  A peace that keeps our blood pressure low?  Or is it more than that?  It is all of the above and more!  ο ποιησας τα αμφοτερα εν "the One who made the both one", with the "both" referencing the Gentiles and the Jews, Jesus made them into one people: The Possession (Ephesians 1:14).

...και το μεσοτοιχον του φραγμου λυσας 15 την εχθραν εν τη σαρκι αυτου, which I suggest should simple be: ...και το μεσοτοιχον του φραγμου λυσας την εχθραν εν τη σαρκι αυτου, without the break for verse 15.  I was confounded by the structure of this phrasing, and it was not until I removed the verse break (remember, such was not a part of the original text) that is made sense.  It did not completely resolve the complexities, for this is a case of the flexibility of the Greek language not reading well into English.  Literally translated, word for word, in order: "and the middle wall of the fence (enclosure implied) having destroyed the hatred in his flesh".  Now here is where translation comes into play.  How do we phrase this in English so that reads sensibly to us and does not violate its original meaning?  We need punctuation, something not in the original text.  Simply "and the middle wall of the enclosing fence having destroyed -- the hatred -- in His flesh".  I see in this phrase "the middle wall of the enclosing fence" and "the hatred/enmity" as being the same thing, and Paul was clarifying this for the Ephesians.  The hatred the Jews and Gentiles had toward one another was a wall that divided them.  The Jews' access to the oracle so of God and the Gentiles being far away from the same was a wall that divided them.  The sign of circumcision was another wall between them (this even created an argument in the early church, Acts 16).  Unlike some other commentators (though they are more esteemed than me, obviously), I do not think this dividing wall was associated with the temple of Jerusalem, as the Ephesians would have no appreciation of such.  The point Paul is trying to make here is that all the differences that divided them, which were very real spiritually, emotionally, physically and socially, have been destroyed "in His flesh", "by means of His flesh".

I think also of Paul's reference to our sonship in Christ being "predestined" (Ephesians 1:5),προορισας.  If we look at the root of that word, οριζω, it means "to draw a line around, to set limits, to determine".  The verb in Ephesians 1:5 says God pre-determined, drew a line or boundary around beforehand, us into His sonship.  This included both Gentile and Jew, that God has chosen His possession of both Gentile and Jew, and even until Christ, God had a middle wall between the two groups enclosed in the boundary that is His Possession, which is also what Christ destroyed by means of His flesh.

τον νομον των εντολων εν δογμασιν καταργησας "...the law of the commandments in regulation made null/of no effect.".  As the dividing wall was destroyed, so also was the Law nullified.  The Law, possessed by the Jews, their banner of self-righteous (though in fact, our sin-teacher), was nullified, made of no effect.  The Jews had nothing left to claim as a special right not possessed by the Gentiles.  They are both now sheep of the same Shepherd, indistinguishable from one another.

ινα τους δυο κτιση εν αυτω εις ενα καινον ανθρωπον ποιων ειρηνην "...in order that the two (He) might create by means of Himself into one new man, making peace..."  Jesus Christ brought the nature of man and the demands of the Law unto Himself, making peace between the two; making peace, because the two are polar opposites, and in doing so, He is the new man, the Eternal Son now also first-born of the redeemed.

"...και αποκαταλλαξη τους αμφοτερους εν ενι σωματι τω θεω δια του σταυρου αποκτεινας την εχθραν εν αυτω..."  "and fully reconcile the two in one body to God, through the cross having put to death the enmity in Himself"  The verb αποκαταλλαξη means to reconcile to the point that all is restored to its original harmony, as though no enmity ever existed -- no scars, no wounds, no memories -- fully and complete restoration.  This added emphasis comes from placing the preposition απο (back, from) as a prefix to the verb καταλλασσω "I reconcile".  The compound word means "to reconcile or restore all the way back, from the current state to the original state".  The phrase δια του σταυρου reminds us that the final means, the landmark event, the milestone, the passage for this reconciliation is the cross.  The complete reconciliation is not possible apart from the necessity of the cross.  There are no other ways for this reconciliation to take place.  For it is through the cross alone that the great enmity between Jew and Gentile, more importantly, God and man, was put to death -- not just nullified, not voided, not rendered ineffective, but put to death once and for all.  This, Jesus -- the New Man -- did in Himself through His suffering and death on the cross.

The enmity destroyed, the peace restored.

Grace and PEACE,

Mark

PS: Part III will be posted in a couple of weeks; as I am preparing to preach at an evangelistic event in Romania this coming weekend.